Frontier Centre for Public Policy
A letter to five Canadian Churches
From the Frontier Centre for Public Policy
Two years ago, Eric Metaxas, the conservative Christian American author wrote a short, but important, book addressing the American Church. He was concerned the churches were forsaking their Christian principles in not speaking out against the anti-Christian ideologies and practices occurring throughout the U.S.
My letter is limited to admonishing the Canadian churches involved with Canada’s Indian Residential Schools. These churches have not spoken out in support of the missionaries they commissioned to work in these schools, people who poured their lives into their work, and who have been wrongly accused of abusing and murdering residential school children.
Obviously, those employees who are guilty should be condemned and punished, but those who are innocent should not be falsely accused of perpetrating horrific crimes.
Between 1883 and 1996, there were 143 Indian Residential Schools included in the Indian Residential Schools Settlement Agreement, a complex agreement between various Indigenous groups, the federal government, and the churches that managed residential schools.
The Roman Catholic Church managed 62 (43.4%) of the schools, the Church of England (Anglican) managed 35 (24.5%), the United Church (including the denominations that joined together in 1925) managed 19 (13.3%), the Mennonite Church managed 3 (2.1%), and the Baptist Church managed 1 (0.6%) residential school. The federal and territorial governments managed the remaining 23 (16.1%) schools.
There are four historical points to be reviewed.
First, in May 2021, Rosanne Casimer, Chief of the Kamloops Band, announced that ground penetrating radar (GPR) had found 215 unmarked graves of children in the residential schoolyard.
Surprisingly, this was the first public report suggesting that children buried in residential schoolyards had been murdered. There is, however, no credible evidence of murdered residential school children in the 3,500-page Truth and Reconciliation Commission (TRC) Report which was published 6 years earlier.
Second, despite being absent from the TRC’s “Calls to Action,” the federal government has awarded almost $8 million to the Kamloops band to excavate part of the schoolyard, and set aside over $300 million for other bands to search for soil anomalies or presumed graves.
Third, as expected with such strong incentives, many other bands have claimed that they too have graves of missing and presumed murdered children buried in the schoolyards on their reserves.
Finally, in an impressive gesture of support, Prime Minister Justin Trudeau knelt beside a grave in a well-known cemetery with a teddy bear in his hand decrying the genocide perpetrated by the churches. Later, he had the Canadian flags at government buildings around the world flown at half-mast for 6 months so that both Canadians and citizens of the world would mourn this Canadian tragedy.
Since the spring of 2021, almost 100 Christian churches have been vandalized, desecrated, or set on fire, supposedly because of the “genocide” that had taken place at the sites of Indian Residential Schools. Sadly, some of these churches, the Lutheran and Orthodox churches, for example, did not manage any of the schools.
No doubt, most Canadians are thankful there is no forensic evidence that children have been murdered and buried in schoolyards. Of course, there are children’s bodies in parish cemeteries that are often close to the schools, but most of them died of communicable diseases like influenza and TB, and they have been given proper funerals.
My concern is that over the last three years, the five churches that managed Indian Residential Schools have said little or nothing to defend themselves or the staff they commissioned to work in the schools.
In a time of need, both Indigenous and non-Indigenous Christians stepped forward to care for children living in residential schools. But the churches have not stepped forward to defend their staff in their time of need. These people are getting old, and they need support now. Instead, the churches have abandoned, or worse, condemned their faithful employees for abusing children.
Equally surprising, no church leader has supported the fundamental principle of Canadian law: individuals (and churches) are considered innocent until they are proven guilty.
It grieves me, and the few other living residential school employees, that our churches have not publically supported their innocent employees. Surely, they have a moral obligation to ensure that truth and justice prevail.
Eric Metaxas has tried to awaken American churches by pointing out where they have gone wrong. Should we not try to awaken Canadian churches to defend their involvement in Indian residential schools?
Is it too much to suggest that the church leaders think back to lessons learned from Martin Luther King Jr. and Dietrich Bonhoeffer who stood up for Christian principles against the evil practice of dehumanizing people—Blacks in the U.S. and Jews in Europe?
Not only will these churches be judged by the moral and ethical lessons they preach, but, more importantly, by the principles they live by. Canadians will see the true values of church leaders in their actions, especially concerning those they commissioned to work in their schools.
Rodney A. Clifton lived for 4 months in Old Sun, the Anglican residential school on the Siksika (Blackfoot) First Nation during the summer of 1966, and he was the Senior Boys’ Supervisor in Stringer Hall, the Anglican residential hostel in Inuvik during the 1966-67 school year. He is a Professor Emeritus at the University of Manitoba and a senior fellow at the Frontier Centre for Public Policy. His most recent book, with Mark DeWolf, is From Truth Comes Reconciliation: An Assessment of the Truth and Reconciliation Commission Report. The book will be out on November 5, and it can be preordered from the publisher.
Rodney A. Clifton is a professor emeritus at the University of Manitoba and a Senior Fellow at the Frontier Centre for Public Policy. He lived for four months in Old Sun, the Anglican Residential School on the Blackfoot (Siksika) First Nation, and was the Senior Boys’ Supervisor in Stringer Hall, the Anglican residence in Inuvik. Rodney Clifton and Mark DeWolf are the editors of From Truth Comes Reconciliation: An Assessment of the Truth and Reconciliation Commission Report (Frontier Centre for Public Policy, 2021). A second and expanded edition of this book will be published in early 2024.
Agriculture
Farmers Take The Hit While Biofuel Companies Cash In
From the Frontier Centre for Public Policy
Canada’s emissions policy rewards biofuels but punishes the people who grow our food
In the global rush to decarbonize, agriculture faces a contradictory narrative: livestock emissions are condemned as climate threats, while the same crops turned into biofuels are praised as green solutions argues senior fellow Dr. Joseph Fournier. This double standard ignores the natural carbon cycle and the fossil-fuel foundations of modern farming, penalizing food producers while rewarding biofuel makers through skewed carbon accounting and misguided policy incentives.
In the rush to decarbonize our world, agriculture finds itself caught in a bizarre contradiction.
Policymakers and environmental advocates decry methane and carbon dioxide emissions from livestock digestion, respiration and manure decay, labelling them urgent climate threats. Yet they celebrate the same corn and canola crops when diverted to ethanol and biodiesel as heroic offsets against fossil fuels.
Biofuels are good, but food is bad.
This double standard isn’t just inconsistent—it backfires. It ignores the full life cycle of the agricultural sector’s methane and carbon dioxide emissions and the historical reality that modern farming’s productivity owes its existence to hydrocarbons. It’s time to confront these hypocrisies head-on, or we risk chasing illusory credits while penalizing the very system that feeds us.
Let’s take Canada as an example.
It’s estimated that our agriculture sector emits 69 megatonnes (Mt) of carbon dioxide equivalent (CO2e) annually, or 10 per cent of national totals. Around 35 Mt comes from livestock digestion and respiration, including methane produced during digestion and carbon dioxide released through breathing. Manure composting adds another 12 Mt through methane and nitrous oxide.
Even crop residue decomposition is counted in emissions estimates.
Animal digestion and respiration, including burping and flatulence, and the composting of their waste are treated as industrial-scale pollutants.
These aren’t fossil emissions—they’re part of the natural carbon cycle, where last year’s stover or straw returns to the atmosphere after feeding soil life. Yet under United Nations Intergovernmental Panel on Climate Change (IPCC) guidelines adopted by Canada, they’re lumped into “agricultural sources,” making farmers look like climate offenders for doing their job.
Ironically, only 21 per cent—about 14 Mt—of the sector’s emissions come from actual fossil fuel use on the farm.
This inconsistency becomes even more apparent in the case of biofuels.
Feed the corn to cows, and its digestive gases count as a planetary liability. Turn it into ethanol, and suddenly it’s an offset.
Canada’s Clean Fuel Regulations (CFR) mandate a 15 per cent CO2e intensity drop by 2030 using biofuels. In this program, biofuel producers earn offset credits per litre, which become a major part of their revenue, alongside fuel sales.
Critics argue the CFR is essentially a second carbon tax, expected to add up to 17 cents per litre at the pump by 2030, with no consumer rebate this time.
But here’s the rub: crop residue emits carbon dioxide, methane and nitrous oxide whether the grain goes to fuel or food.
Diverting crops to biofuels doesn’t erase these emissions: it just shifts the accounting, rewarding biofuel producers with credits while farmers and ranchers take the emissions hit.
These aren’t theoretical concerns: they’re baked into policy.
If ethanol and biodiesel truly offset emissions, why penalize the same crops when used to feed livestock?
And why penalize farmers for crop residue decomposition while ignoring the emissions from rotting leaves, trees and grass in nature?
This contradiction stems from flawed assumptions and bad math.
Fossil fuels are often blamed, while the agricultural sector’s natural carbon loop is treated like a threat. Policy seems more interested in pinning blame than in understanding how food systems actually work.
This disconnect isn’t new—it’s embedded in the history of agriculture.
Since the Industrial Revolution, mechanization and hydrocarbons have driven abundance. The seed drill and reaper slashed labour needs. Tractors replaced horses, boosting output and reducing the workforce.
Yields exploded with synthetic fertilizers produced from methane and other hydrocarbons.
For every farm worker replaced, a barrel of oil stepped in.
A single modern tractor holds the energy equivalent of 50 to 100 barrels of oil, powering ploughing, planting and harvesting that once relied on sweat and oxen.
We’ve traded human labour for hydrocarbons, feeding billions in the process.
Biofuel offsets claim to reduce this dependence. But by subsidizing crop diversion, they deepen it; more corn for ethanol means more diesel for tractors.
It’s a policy trap: vilify farmers to fund green incentives, all while ignoring the fact that oil props up the table we eat from.
Policymakers must scrap the double standards, adopt full-cycle biogenic accounting, and invest in truly regenerative technologies or lift the emissions burden off farmers entirely.
Dr. Joseph Fournier is a senior fellow at the Frontier Centre for Public Policy. An accomplished scientist and former energy executive, he holds graduate training in chemical physics and has written more than 100 articles on energy, environment and climate science.
Frontier Centre for Public Policy
Notwithstanding Clause Is Democracy’s Last Line Of Defence
From the Frontier Centre for Public Policy
Amid radical rulings like Cowichan, Section 33 remains a vital tool for protecting property rights, social and economic stability, and legislative sovereignty in Canada.
The Notwithstanding Clause reminds Canadians that voters, not judges, make the final call
Alberta Premier Danielle Smith recently invoked Section 33 of the Charter of Rights and Freedoms to end a teachers’ strike and prevent endless litigation. The Alberta Teachers’ Association and the provincial NDP have called it tyranny. But a government using lawful authority is not tyranny.
Section 33, known as the “Notwithstanding Clause,” is a constitutional safeguard. It allows legislatures to pass laws that override certain Charter rights for up to five years. It was built into the Charter deliberately to ensure that elected representatives, not judges, remain supreme on fundamental issues.
The modern Left despises this clause because it breaks their playbook. When they cannot win in Parliament, they turn to the courts. For 50 years, judges have helped them shift policy by interpreting rights creatively. Section 33 blocks that route. That is why they hate it.
They smear it as a tool of the far right. The facts say otherwise. Allan Blakeney, the Saskatchewan NDP premier, helped enshrine it in 1982. The Parti Québécois, under René Lévesque, at the time the most leftist government in Canada, made heavy use of it. They understood something their successors pretend to forget: democracy rests with voters, not with the judiciary, with all due respect to the judiciary.
Blakeney and Alberta’s Peter Lougheed saw the danger. Federally appointed judges, immune from electoral consequence, could render decisions that uproot regional jurisdiction. Section 33 was the firewall. It recognized that while courts serve justice, legislatures serve people.
Two recent rulings show why that firewall matters. First, the Supreme Court struck down mandatory minimum sentences for child pornography in a 5-4 ruling.
Weeks earlier, in August 2025, Justice Barbara Young of the B.C. Supreme Court ruled that the Cowichan Tribes held unextinguished Aboriginal title to nearly 2,000 acres in Richmond, B.C. That land includes homes, businesses, public utilities and Crown land. The court declared Indigenous title overrides existing property rights, even without treaties or compensation.
The ruling makes every deed in that area, many of which were granted by the Crown over a century ago, subject to Justice Young’s retroactive reinterpretation. Your mortgage may rest on land you no longer legally own. Your lease may be invalid. Your development project unsellable. This is not a theory. It is a ruling.
No economy can function under such uncertainty. Property rights are foundational to free markets. If land ownership depends on a judge’s view of historical use, markets freeze. Banks will not lend. Builders will not build. The Cowichan decision casts a shadow over every titled parcel in British Columbia. Its precedent will not stay local.
B.C. Premier David Eby has chosen to appeal but that will take years. Meanwhile, risk deepens. Capital flees from uncertainty. No investor waits patiently while the Supreme Court ponders first principles.
This is the moment Section 33 was designed for. Its use would freeze the legal effect of Cowichan while legislatures restore order. If the prime minister will not act, others must. Premiers should signal now that property rights will be upheld. If not, the chaos of one courtroom may become a national affliction.
The Cowichan ruling, for all its disruption, may be a clarifying gift. It shows Canadians what radical judicial overreach looks like. Even those who trust the courts may now see why elected governments need the power to say: enough.
Blakeney put it plainly: “What matters is who makes the choices. I would be happy if legislatures gave courts all the deference, as long as legislatures were free to make the major governmental decisions.”
That freedom must now be used. Section 33 is not an act of aggression. It is the return of decision-making to where it belongs. In the aftermath of Cowichan, the country cannot wait years while property confidence erodes.
Section 33 is the remedy.
Marco Navarro-Genie is vice-president of research at the Frontier Centre for Public Policy and co-author, with Barry Cooper, of Canada’s COVID: The Story of a Pandemic Moral Panic (2023).
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